The Palaeo-climate of Iranian Plateau in the Neolithic AgeBahramAjorlooAssistant professor of Islamic Art University of Tabrizauthortextarticle2012perPalaeoclimatology is a basic approach for the Neolithic archaeology. The world-wide climate changes during the Holocene ca. 10th millennia BC was an introduction to the Neolithic Revolution and the emergence of early villages. Early Holocene climate oscillations changed the biogeography of Iran. Consequently, its temperature, fauna and flora had been changed during ca. 12800- 3500 BC; and finally, the modern climate of Iranian plateau had been established ca. 3500 BC. The palaeoclimatological information of western Iran is provided from both lakes of Urmia and Zeribar. Therefore, there is not enough palaeoclimatological information about eastern Iran. By the Holocene changes the core of early village sedentary and trans-humanism in the Iranian plateau originated in Northern and Central Zagros. Thus, it can be concluded that the early village sedentary in the plateau of Iran had been affected by both climate and geography; such a situation is analogous to Palestine and southeast Anatolia. In addition, it can be approached by a cultural diffusionist model. Khuzestan and Azerbaijan were early areas entered in the Neolithic Age affected by socio-cultural events of the Early Neolithic Northern and Central Zagros. Furthermore, the economy of the settled Neolithic people in the plateau of Iran had been subjective of the Early Holocene oscillations; as the result, the development of arid climate through the Iranian plateau and by the stretching of deserts and semi-desert lands and also steppes, people achieved pastoralism, trans-humanism and dry farming.Iranian Studiesof Faculty of Literature and Humanities
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2012120https://jis.ut.ac.ir/article_35189_33671ac4ac30def5c75b5a8c61a58cbc.pdfdx.doi.org/10.22059/jis.2012.35189Lease of Agricultural Land: Three Old Elamite Contracts from the Sukkalmah PeriodHosseinBadamchiAssistant Professor of History,University of Tehranauthortextarticle2012perThere are only a few Old Elamite documents available today; however there are more than 500 legal documents from Susa, written in Akkadian, that provide us with a unique chance to study legal and social institutions of Elam in the Sukkalmah Period. The present study will edit and translate three lease documents from the Sukkalmah Period, which are known as esip-tabal contracts. A comparative study with Laws of Hammurabi reveals that a certain type of mortgage was formulated as lease, in order to provide a way to charge more interest than what is legally allowed. This essay will explain the periods of Elamite history and the variety of sources available in order to establish the historical context. Then the significance of the Akkadian texts from Susa is explained, and finally the three esip-tabal documents are studied from the perspectives of form and content.Iranian Studiesof Faculty of Literature and Humanities
University of Tehran2252-06432

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20122138https://jis.ut.ac.ir/article_35194_387b54f010cda52fe777bdc9e1521d96.pdfdx.doi.org/10.22059/jis.2012.35194Social-Political Pathology of Safavids from Mulla Sadra’s points of viewYahyaBouzari NezhadAssistant Professor of the Faculty of Social Sciences-
University of Tehranauthortextarticle2012perMulla Sadra, as the founder of the Transcendental Philosophy, has special viewpoints on society. Unlike those who believe that Mulla Sadra ignored society and paid his mere attention to the spiritual issues, he cared about the social situation of his time and proposed certain pathological guidelines to reform the society. In his opinion, the real problem was that those who truly deserved to rule were not on the throne. He believes in government as the right of someone who has intimate the science of religion’s manifestation and latency, so if one lacks one of these aspects cannot be a leader. According to Mulla Sadra, the real master of the society is the Prophet, and after him, the Imams and the Muslim scholars (mujtahids) deserve to rule. Since Mulla Sadra thought the acquisition of knowledge as the main goal of the society, he tried to explain the religious teachings by reasoning and arguments. In this way, he opposed to those who merely concentrated on either manifestation or latency of the religion. Therefore, it should be said that since Mulla Sadra had intended to correct the popular knowledge of the time, he was indeed a social thinker.Iranian Studiesof Faculty of Literature and Humanities
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20123958https://jis.ut.ac.ir/article_35222_e6abe69890db9295de7362136c2ef2b7.pdfdx.doi.org/10.22059/jis.2012.35222The Abbatial Mysticism in Yazd in the periods of Ilkhanids and AlemozaffarAli AkbarTashakori BafghiAssistant Professor Department of History, University of Yazdauthortextarticle2012perMoghul's invasion of Iran led to the spread of insecurity, destruction of civil infrastructure and religious-ideological vacuum caused by the toppling of the kingdom. This not only improved the status of Sufism as the center of attention for the common people to avoid the governors' tyranny but also made the faraway areas an ideal place for the cultural elites. Given the above, Yazd was considered as one of the central areas for attracting Sufism because of the Atabaks’ policies in maintaining relative peace and security on the one hand and the Ale Mozaffar's leadership on the other hand. Sufists shared a number of features which included running a simple life, inviting people to submission and trust in God, coordinating with the religion and avoiding interference in the administrative affairs. As a result, the Sufists were appealing to both governors and common people from two perspectives: legitimizing the power structure and soothing the social problems. Therefore, while the positive tendency of the governors and local authorities led to the construction and financial support of Sufi centers, the Sufi shaykhs' dignity represented their reputation and distinction from the common people. The present paper endeavors to study the Sufism status in Yazd during the 8th century A.H taking into account the prevailing views of the time, social reputation of the Sufi shaykhs and the support rendered by the local authorities as well as the Mozaffari rulers.Iranian Studiesof Faculty of Literature and Humanities
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20125981https://jis.ut.ac.ir/article_35223_3a80e6cd9107a119b44c15e300258263.pdfdx.doi.org/10.22059/jis.2012.35223Gilooyeh clan and their social political role in Abbasids period (2nd and 3rd centuries)KeshvadSiahpourAssistant Professor Department of History, University of Yasujauthortextarticle2012perGilooyeh clan or rouzbeh family was one of the most famous and effective Iranian clans of Fars during the first three centuries Sassanids who was gradually successful to penetrate in Abbasid Caliphate and to show their important roles in social- political events, in addition to their periodic battles with aggressive and dominant Arabs. Gilooyeh himself who was the most famous and prominent member of his clan to the scale that made him to rule a wide part of Fars and the region was named Gilooyeh after him.Gathered a great army and fought the clan of Abu Dolafe Ejli who attended and dominated on some parts of Iran, particularly the Persian Iraq ,from 2nd century.Despite the temporary successes and the death of the Maaqal, the brother of Abu Dolafe, he was finally killed.His vast territory, included regions from about Shiraz to Semirom, Lordegan, Arejan( Behbahan), some parts of the Persian Gulf shores, Mamasani, Kohgiluye and Boyer Ahmad, was considered as the territory of his clan. His sons, Khalid and Hassan, and his grandson, Muhammad bin Hassan attended and influenced in the court of Abbasid Caliphs and kept the important role of the clan on. This article, accomplished on a historical library method, is trying to reply to this question: “what was the social and political role of the Iranian Gilooyeh clan in Abbasid caliphate?”Iranian Studiesof Faculty of Literature and Humanities
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201283103https://jis.ut.ac.ir/article_35224_0fe8e788c7f82717c3bf72bee24a69ad.pdfdx.doi.org/10.22059/jis.2012.35224Dinevar, from Establishment up to Collapse,
A Contemplation on the factors made cities abandonedHassanKarimianAssistant professor Archaeology, University of TehranauthorHosseinSabriM.A Graduate of Archaeology, University of TehranauthorMoharramBastaniM.A Graduate of Archaeology, University of Tehranauthortextarticle2012perThere are few Iranian early Islamic cities like Dinevar that attract the attention of classic historians and geographers. Its remains are in a vast and prolific plain northwest of Sahneh, Kermanshah province, and since it was located on the Mesopotamian routs it has gotten a unique status. Based on the authors’ filed surveys, the Dinevar most ancient evidences are related to Seleucids (224-651.A.D) .Confirming the historical information, archaeological data demonstrate a sustaining existence through Sasanids (224-651 A.D), early Islamic centuries to the end of Timurids era (771-911 A.H) in Dinevar. Dinevar’s unique geographical status and its environmental capacities helped it to overcome the natural disasters, and war effects, however,it played significant role in emergence of local dynasties (e.g, Hasanüyeh). In this study, there is an attempt to identify why a flourished city, with such geographical and historical context,was abandoned immediately.A systematic survey has been done across Dinevar site to achieve the research aim.Dinevar seems being completely abandoned when Kermanshah was designated as the political center of Iranian western regions by early Safavids era. Consequently, it can be accepted that shifting in the centers of political powers can be considered as a reason of their abandonment and collapse.Iranian Studiesof Faculty of Literature and Humanities
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2012105124https://jis.ut.ac.ir/article_35225_549d7d71759cca621db368e67726958a.pdfdx.doi.org/10.22059/jis.2012.35225Similarities and Dissimilarities between Taleshi and Gilaki Phonemes from Historical points of viewSayed MahdiMirSadegPH.D.Graduated from the Department of Linguistics , State University of Armeniaauthortextarticle2012perThis article deals with a comparative analysis of phonological dissimilarities between two Iranian dialects in the southern borders of the Caspian Sea, e.g. Taleshi in Gilan and Kelardashti in Mazandaran. The differences are classified and analyzed with an emphasis on the Kelardasht’s Rudbarak and Talish’s Alian dialects in two parts of vowel and consonant diversities.Iranian Studiesof Faculty of Literature and Humanities
University of Tehran2252-06432